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Oppiliappan List Archive: Message 00145 Nov 2003

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Dear Swamy  Desika BhakthAs :

Today , adiyEn will cover the Four Prabhandha Pasurams (146-149)
associated with the two sOpAnams of  ArchirAdhi and Dhivya dEsa
PrApthi Parvams .These are the seventh and the eight  steps in the ladder
to MOksham.

The two Paasurams of  ArchirAdhi Parvam (Desika Prabhandham
146 and 147) deal with the  travel by the Jeevan on the path
of light (archirAdhi mArgam).  At the end of this travel via
the archirAdhi mArgam , the liberated Jeevan arrives at
SrI Vaikunta dhivya dEsam. That  arrival is covered by
the two paasurams ( Desika Prabhandham 148 and 149)
of the dhivya dEsa PrApthi parvam .

146) ArchirAdhi Maargam
 *********************
teruLAr biramapuratthu iRai sErnthu idar theernthavar thAmm
arulAr biramapuracchiRai theerntha pinn vanthethir koNDu
aruLAl amarar nadattha immAyayai kadanathatharp-pinn
suruLAr bhava narahac-chuzhal aaRRin suzharcchiyilE

This paasuram set in KattaLai KalitthuRai  metre is
an exceedingly beautiful one with bewitching imagery and
dhvani. The message of hope and assurance from Swamy
Desikan housed in this Paasuram alone is sufficent to
chase away our SamsAric Bheethis and make us hasten to
perform SaraNAgathy at our Dhivya Dampathi's ThiruvadikaL,
if we have not already done so .

We have to keep repeating the key message of this Paasuram:
" theruLAr biramapuratthu iRai sErnthavar , bahva naraha chuzhal
aaRRin SuzharcchiyilE  suruaLAr "

Special Comments of SrI SrIrAma DesikAcchAr  Swamy  :
********************************************
The Prapaana Jeevans are saluted here as " Therul aar " ,
as those filled with Jn~Anam . They have  now gotten
rid of their sorrows and are resting joyously ( idar theernthavar
thAmm) since they are united with the Lord of the SarIram ,
the antharyAmi Brahman/ indweller ( "biramapuratthu iRai" ) .

Now that they are freed from the  prison of SarIram
("biramapurac-chiRai theerntha pinn) , they will cross
the prakruthi maNdalam( immAyai kadantha pinn)
with the grace of the Lord and assisted by the  Lord's AadhivAhikAs  ,
who come forward sequentially and welcome them to the path of
light (archirAdhi mArgam )  to SrI Vaikuntam ( " chiRai theerntha
pinn , aruLAl , amarar yethir koNDu vanthu nadattha) .

It is the Lord's grace (aruL ) that makes this amarar-assisted
travel to His Supreme Abode happen . After crossing the Maayai with
the Lord's anugraham , the Jeevan will never ever get tossed about
in the whirlpools of the firece river of SamsAram ( maayai kadantha
pinn , bhava naraha suzhal AaRRin suzharcchiyilE suruLAr ).

"amararhaL" are AadhivAhikAs described in the 67th Paasuram of
Desika Prabahndham (Gathi visEshAdhikAram Paasuram of
AdhikAra Sangraham ). The AadhivAhikAs like Agni greet
the muktha jeevan at the boundary of their domains and
take them to the other boundary of the subsequent domain 
ruled by the next  aadhivAhika.

The sarIram is called Braham Puram ( biramapuram) since
the Jeevan is inside the sarIram and the Lord  (Brahmman )
is dwelling inside that Jeevan as antharyAmi .

The SarIram of the Jeevan is made up of five bhUthams
(Pancha BhUthams). In the physical body , there are three
stout bones at the top of the back portion of the body (Mudhuhu).
They are known as ThristhUNam . At the time of death , our Lord
churns these three bones to squeeze out the subtle essence of
Pancha bhUthams and unites that essence with the ready-to-depart
Jeevan . This kind act of our Lord is known as " ThristhONa KshOpam ".
The Jeevan will now experience pain as the Lord churns these bones .
Our merciful Lord holds the Jeevan tight to overcome the pain . This
churning is common to all jeevans at the time of departure from
this world. After the churning  , the muktha jeevan enters Brahama 
naadi with the Lord's help and leaves the body to travel in archirAdhi 
maargam . The bound jeevans exit the body via other nAdis to be born 
again in this samsAra MaNDalam. The exit routes are thus different 
for the Prapanna Jeevan and the baddha Jeevan bound to SamsAram .

147) Delight of the Jeevan on finding the path to Moksham
 ********************************************
vizhi allAl vEl illai viNNin mAthar
  mEni allAl villillai meenavaRkku
mozhi allAl amuthilai yenRu munnAL
  mutthi vazhi munintadaintha mOham theernthOm
kazhi allAl kadal illai yenbAr pOlak-
  kAriyamE kAraNam yenRu uraippAr kAttum
vazhi allA vazhi yellAm kadanthOm maRRum
  vAnERum vazhi kaNDom mahinzhthittOmE

(Meaning ): Until now , due to our evil  karmAs , we did not
pay attention to the path of Moksham . Manmathan made us
fall under the influence of SiRRinbham by using the eyes of
the apsaras as the spear to hold us and their bodies as the bows
and we thought that the sweet speech of the apsaras as nectar
and were deluded by the thought that the life in Svarga lOkam
is the greatest thing to happen to us. Now , thanks to the KatAksham
of our SadAchAryan , we overcame this delusion . We escaped form
the other mathams (darsanams) which extoll the universe instead of
offering their allegiance to the cause of this universe and escaped from
the nets of   such misleading darsanams. The position of these confused
mathams is like some one who mixes up the backwaters  of the ocean 
with the cause of them , the Ocean itself (kazhi allaal kadal illai yenpAr 
pOlE) and conclude that there is no ocean except the backwaters 
(kazhi neer ) . Kazhi neer  are the backwaters extending from the ocean
( uppam Kazhi )  . The foolish position taken by some mathams
is that there is no ocean and there is only the the backwaters . 
They mix up the effect (Kaaryam ) with the kaaraNam (cause ) . 
We have now been blessed to be connected with the path of 
light leading to Parama Padham . We are now blessed to enjoy 
the pleasures of welcome offered by aadhivAhikAs in contrast to 
the pains that we suffered in SamsAra MaNDalam.We have
arrived at the seventh step of the ladder leading to SrI Vaikuntam , 
which is now very much in sight .

148) Reaching Parama Padham
 *************************
van paRRudan mayal pooNDu maRRu ohr gathiyAl ina
   naaL  peRRathu yenn? peRum dhAnamum yetthanai pOthu uLathAm ?
thunpu aRRa tann thuNivAl thuyar theerkkum ThuzhAi MudiyAn
   inpuRRa nall vazhiyAl yERRum nal padham yeNNUvamE

(Meaning ): What indeed are the fruits (phalans ) that we gained
by engaging in the enjoyment of alpa sukhams of the world , while
we travelled on  improper routes during our journey on this earth ? 
None. Even if we had gained the status of Brahma Devan  due to our
puNyams , how long would that distinction have lasted? Very little time. 
Therefore , let us aim for MOksham through the enactment of the rites
(Bhakthi or Prapatthi yOgam ) prescribed for us by the Lord to enjoy 
the eternal and incomparable pleasures of  His SrI Vaikuntam.

Attaining SrI Vaikuntam is the eighth step in the ladder of
Parama Padha sOpAnam . 

149) The Description of the Lord at SrI Vaikuntam
***************************************
paNdai iru vinaiaaRil padinthu paaram
   kANAthE ozhuhiya nAmm bhakkiyatthAl
vanDu amarum malar mAthar minnAy manna
  vaisayanthi maNi viLLai viLanga vaann sEr 
koNdal aruL mazhai pozhiya vanthathu oppAm
  kuLirnthu  teLinthu amudhAya virasai aaRRaik-
kaNDaNuhik-karutthAlE kadanthu meeLAk-
  karai kaNDOr kathi yellAm katitthittOmE 

(Meaning ): From time immemorial , we as bound Jeevans 
have been under the influence of PuNya as well as Paapa karmAs 
and suffered in this samsAram . We were blessed to practise one
of the UpAyams (SaraNAgathy) and became Prapanna Jeevans .
We travelled by archirAdhi mArgam and at the end of that
joyous journey , we arrived at the banks of VirajA river and 
crossed it with our sankalpam and reached the other shore of 
SamsAram , SrI Vaikuntam.We are truly blessed to have this 
visEsha bhAgyam.

The poetic skills of Swamy  Desikan are extraordinarily displayed here
 according to SrI SrIrAma DesikAcchAryaar :

In this paasuram , the Lord is compared to the dark cloud of the rainy 
season in the sky of Parama Padham pouring out as the rain of mercy 
( vaan sEr koNDal mazhai pozhiya vanthathu oppAm ).

Periya PirAtti (SrI Vaikunta Naayaki) is compared to the lightning
(minnal ) in that rainy  season cloud ( vaNdu amarum malar mAthar 
minnAy manna ).

The Vaijayanthi garland with its many colored flowers is compared to
the multi-splendored rain bow in that cloud ( Vaisayanthi maNi villAy 
viLanga). 

VirajA river marking the boundary between pruthvee maNdalam 
and SrI Vaikuntam is saluted as the cool nectarine river with clear 
waters ( kuLinrthu teLinthu amudhAya Virasai).

The Paasuram ends on an exalted note : " MeeLAk-Karai kaNDOr 
gathi yellAm bhAkkiyatthAl kathitthittOm " ( We reached the other shore
of Viraja river (viz)., SrI Vaikuntam from where no one returns to SamsAra
MaNDalam (Karma BhUmi) ; through our bhAgya visEsham , we are
going to enjoy our life there serving the dhivya dampathis.  

Swamy Desikan ThiruvadigaLE SaraNam
Daasan , Oppiliappan Koil  Varadachari Sadagopan

SrimathE SrI Lakshmi Nrusimha Dhivya PaadhukA Sevaka
SrI VaNN SaThakOpa NaarAyaNa YathIdhra MahA DesikAya Nama:



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